佛教经典语录英文翻译
第一：双品 The Pairs
1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox.
心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以邪恶之心言行，痛苦将跟随着他，有如车轮跟随拉车之牛的足蹄。
2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows him like his never-departing shadow.
心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以清净之心言行，快乐将跟随着他，如影随形。
3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
“他辱骂我、打我、击败我、掠夺我。”若人怀有是心，怨恨不得止息。
4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
“他辱骂我、打我、击败我、掠夺我。”若人不怀是心，怨恨自然止息。
5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
在这世上，恨绝不能止恨，唯有慈爱方能止恨，这是永恒的真理。
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
除了智者之外，他人(愚者)皆不了解：“世人终须一死。”智者明了这点，因此一切争论得以平息。
7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.
住于欲乐中的人，放纵六根（感官），食不知足，怠惰与不事精进，他肯定被魔王制伏，如强风吹倒弱树一般。
8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
住于观照不净法的人，防护六根（感官），知足于食，充满信心(对佛法僧)与精进力，他肯定不会被魔王击败，如狂风摇不动岩一般。
9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.
未脱离烦恼之污染，不自制与不真实的人，却身披橘色袈裟，那是他所不配的。
10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
已弃除烦恼之污染，戒行具足，具备自制与真实的人，真正配得上身披袈裟。
11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
把不真实的视为真实，把真实的视为不真实。持此邪思惟的人，不可能觉悟真实法。
12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
视真实为真实，视不真实的为不真实。持此正思惟的人，得以觉悟真实法。
13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
雨可以渗透屋顶粗陋的房子，欲念亦可渗透尚未受到培育的心。
14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
雨渗不透屋顶精良的房子，欲念亦渗不透已受到良好培育(修习止禅与观禅)的心。
15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
这一世他感到悲哀，来世他一样感到悲哀，造恶者在今生与来世都感到悲哀。当忆及自己污秽的行为时，他感到悲哀与苦恼。
16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
这一世他感到喜悦，来世他一样感到喜悦，行善者在今生与来世都感到喜悦。当忆及自己清净的善业时，他感到喜悦,非常的喜悦。
17．The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.
这一世他受苦，来世他一样受苦，造恶者在今生与来世都受苦。想到“我造了恶业”时，他感到痛苦。再者，当投生至恶道时，他会遭受更多的痛苦。
18．The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.
这一世他快乐，来世他一样快乐，行善者在今生与来世都快乐。想到“我造了善业”时，他感到欢喜。再者，当投生至善趣时，他更加快乐。
19．Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
即使他背诵了许多经典，然而并不依法实行，这怠惰的人有如牧童在数别人的牛，没得分享沙门生活的利益。
20．Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
即使他只背诵了少许经典，然而真正依法实行，舍弃贪嗔痴，如实知见后得以令心解脱，不再执著于今生与来世，
他得以分享沙门生活的利益(道果)。
第二：不放逸品 Heedfulness
21．Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.
不放逸是不死道，放逸是死路；不放逸者不死，放逸者有如早已死去。
22．Clearly understanding this excellence of heedfulness, the wise exult therein and
enjoy the resort of the Noble Ones.
明了这道理，不放逸的智者乐于精进、乐于圣界。
23．The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
他持续地修禅（止观），持恒者得以体验解脱：至上的涅盘。
24．Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
若某人精进、有正念与身语意清净、慎重行事、防护诸根、依法生活及不放逸，他的声誉与幸福得以增长。
25．By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
通过不放逸、正念、戒律与防护诸根，智者使自己成为一座洪水无法淹没的岛屿。
26．The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
愚者恣情放逸，智者则如守护珍宝一般，珍惜地守护着不放逸。
27．Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
因此人们不应放逸，不应沉湎于欲乐，因为勤奋的人，通过禅修，即会得证至上乐。28．Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
智者以不放逸去除放逸，登上智慧的高楼，已断苦的他看着苦难的众生，如智者立足于山顶，向下看着平原的愚人。
29．Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
在众放逸人中不放逸，在众昏睡人中保持警觉，智者有如良马迅速地前进，把疲惫的马远远抛在后头。
30．By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness is ever despised.
由于不放逸，摩伽婆得以生为诸天神之王。精进永远受到赞赏，懈怠永远受到责备。31．The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
乐于精进与视放逸为危害的比丘，有如火焰般前进，烧尽一切大小的束缚。
32．The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
乐于不放逸而视放逸为危害的比丘，绝不会倒退(止观禅修不会倒退)，事实上他已非常接近涅盘。
第三：心品 The Mind
33．Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.
心是飘浮不定的，难以控制，难以防护。智者训练其心，使它正直，如矢师矫正箭一般。34．As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.
如把水中鱼取出投掷于地时，它会跳跃不安；当把心带离欲界以脱离魔界(烦恼轮转)时，它
亦会跳跃不安。
35．Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.
心难以受到控制，它非常迅捷轻浮，随着喜好飘荡与停留。能训练心是很好的，因为已受到训练的心能带来快乐。
36．Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
心是非常难以察见的，它极度的微细，随着喜好飘荡与停留。且让智者防护其心，因为受到防护的心能带来快乐。
37．Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.
心独自四处飘荡远游，它是无色的，住于心室。能制伏己心的人，得以解脱魔王的束缚。（注：心独自飘荡是指在同一个心识刹那里，只能有一个心识生起。心是依靠位于心室里的心所依处而生起的。）
38．Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
若某人的心不安定，对正法无知，信心动摇不定，其智慧决不会获得圆满。
39．There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.
若某人的心已无贪无嗔，若他已舍弃善恶两者(阿罗汉)，如此警觉之人是没有怖畏的。40． Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
明了此身脆弱如瓶，他培育己心至固若城堡，再以智为武器向魔王奋战。过后他继续保护己心，毫不执著于胜利。
（注：不执著于胜利是指不执著于所获得的禅那，而继续修观直至证悟阿罗汉道智。）41．Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
噢，不久之后，这失去心识的身体将躺在，就像无用的木头般被丢弃。
42．Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
敌人可能伤害敌人，怨家可能伤害怨家；然而导向邪恶的心，却会带给自己更大的伤害。43．Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.
不是母亲，不是父亲，也不是任何亲戚，能比得上导向于善的心，可为自己带来更大的幸福。第四：花品 Flowers
44．Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
谁能征服（即此身）、阎魔界（即四恶道）与人天界？谁能如熟练的花匠采花般，印证善说的真理之道？
45．A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
圣学者将征服、阎魔界与人天界。圣学者能如熟练的花匠采花般，印证善说的真理之道。（注：学者是至少已证悟须陀洹道，但还未证得阿罗汉果的圣人。）
46．Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
知道此身如水泡般无常，以及觉知它如海市蜃楼般毫无实质，他将切断魔王之花，脱离死亡之王的视线。
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
采（欲乐之）花的人，心执著于欲乐，他被死亡带走，如酣睡之村被洪水冲走。
48．The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
采（欲乐之）花的人，心执著于欲乐，他无法满足己欲，只有被死魔征服。
49．As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village.
如蜜蜂采花粉时，不损伤花朵，亦不损伤其色及香味，只取其蜜，而后飞走。且让智者同样（不损害到村民的信心及财富）地在村子里活动。
50．Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.
不应观察他人的过失，或已做与未做的（善恶）事；应只省察自己已做与未做的事。51．Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.
如美丽却不香的花朵，不能为戴花者带来香气；同样的，不依言实行之人的善语，亦是没有结果的。
52．Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
如美丽且香的花朵，能为戴花者带来香气；同样的，依言实行之人的善语，（肯定）是有结果的。
53．As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
如花匠能用群花制造许多花饰，还需生死的人亦可（依于信心慷慨地善用其财富）做许多善事。
54．Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. 花香不能逆风吹送，檀香木、多伽罗及茉莉之香亦不能；只有具德者之香才能逆风吹送，具德者之香能吹送至一切方向。
55．Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.
有檀香木、多伽罗、莲花及茉莉之香，然而，戒行之香远胜一切香味。
56． Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
多伽罗与檀香木之香是微不足道的，具德者之香才是最胜的，甚至能向上飘送至天界。57．Mara never finds the path of the truly virtuous, who abide in heedfulness and
are freed by perfect knowledge.
魔王找不到戒行具足、精进，及以正智获得解脱者所行之道。
（注：阿罗汉已不会再生，魔王尽了全力也找不到阿罗汉死后去了哪里。）
58-59．Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
如在大道旁的垃圾堆中，可能长着芳香的莲花；在众生杂堆中，亦可能出现佛弟子，其智慧的明亮，远远超越盲目的凡夫俗子。
第五：愚人品 The Fool
60．Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
对于无法入睡的人，黑夜实在漫长；对于疲惫的旅人，一由旬亦非常遥远；对于不知正法的愚人，生死轮回极漫长。
61．Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
在旅途上，若找不到比自己更好或同等的同伴，就让他坚定地独自前进，绝无与愚者为伴这一回事。
62．The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
“我有儿子，我有财富。”因此（执著的）愚者感到苦恼。事实上，他自己也不是自己的，儿子与财富又怎能是他的呢？
63．A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
自知愚昧的愚人，基于这点是个智者；自以为是智者的愚人，才是真正的愚者。64．Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
即使愚人尽其一生亲近智者，亦不能知见真理，如勺子不知汤的味道。
65．Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
利慧者虽只与智者相处片刻，却能迅速地知见真理，如舌头能知汤的味道。
66．Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
对于无知的愚人，他即是自己的敌人，他四处造下恶业，带来苦果的恶业。
67．Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
若做了某事会后悔，以及受其果报时，他泪流满面地悲泣，那即是没有善行其事。68．Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness.
若做了某事不会后悔，以及受其果报时，他感到欢喜快乐，那即是已经善行其事。
69．So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
只要恶业还未成熟，愚者以为它是甜如蜜的；然而当恶业成熟时，愚者就得为它受苦。70．Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.